梵網經菩薩戒本疏 5.10

5.10

八、釋文者，文中三：初、見勝人遠來，明制戒緣；二、「即起」等，明正為制戒；三、「若不爾」等，明故違結犯。初中，「大乘法師」者，總舉簡異小乘故也。下別辨，同於大法，同見解勝，同行是行勝。「入僧坊」約出家菩薩，「舍宅」約在家，「城邑」約王等。二、正制中二：初、制約敬養人；二、制啟請法。前中迎送各禮，約初後威儀也。日日三時，約時分也。謂辰旦供養小食，齋時供養正食，餘時供非時湯藥等，故為三時也。「三雨金」等下，約所用資具也。謂重法情深，於人極敬，良由末代說法之師替如來處，故令尊重，極至供養。故《攝論》云：若人戒足雖羸劣，而能說法利多人，如佛世尊應供養，受彼所說故相似。又《謗佛經》中有人謗辨積法師即為謗佛，供養法師即為供養佛等。又如《大法炬經．法師品》中廣顯大乘法師令其敬養等。二、「常請」下，於法制請中，「三時」者，謂於一日初中後三時請法，隨彼請時皆具威儀，褊袒禮等是身業也，請法之辭語業也，不生瞋心等意業也。今辨難辦之供情無患惱，身受難忍之苦不生瞋心故也。如《賢愚經》第一卷釋迦過去作毘楞竭王，為求一偈身受千釘，又如雪山童子為求半偈高巖捨命，如是等故云「為法滅身」等。三、「若不爾」等，違犯結罪可知。

Eighth, regarding the explanation of the text, there are three parts within the text: first, seeing a superior person arriving from afar explains the circumstance for establishing the precept; second, from "immediately rise" onward explains the primary establishment of the precept; third, from "if one does not do so" onward explains the adjudication of the offense for intentional violation. Within the first, "a Mahāyāna Dharma master" is stated generally to differentiate from the Hīnayāna. Below, they are distinguished individually: "agreeing in the Great Dharma" means agreeing in view; "superior understanding" and "agreeing in practice" mean superiority in practice. "Enters a saṃghārāma" refers to renunciant bodhisattvas; "dwelling" refers to householders; "cities and towns" refers to kings and the like. Second, within the primary establishment there are two parts: first, prescribing the honoring and supporting of the person; second, prescribing the requesting of the Dharma. Within the former, welcoming and seeing off each with prostrations refers to the deportment at the beginning and the end. "Three times every day" refers to the divisions of time: that is, at dawn offering a light meal, at the midday meal offering the main meal, and at other times offering permitted evening broths, medicines, and so forth; hence it is three times. From "three pecks of gold" onward refers to the requisites utilized. This means that when devotion to the Dharma is profound, one's respect for the person is utmost. This is precisely because in the final age the masters who preach the Dharma take the place of the Tathāgata; therefore, they are to be honored and given the utmost offerings. Thus the Mahāyānasaṃgraha says: "Though a person's feet of precepts may be frail and weak, if they can preach the Dharma and benefit many people, they should be made offerings to like the Buddha, the World-Honoured One; because one receives what they preach, they are similar." Furthermore, in the Sūtra on Slandering the Buddha, it is said that if someone slanders the Dharma Master Pratibhānakūṭa, that is slandering the Buddha, and making offerings to the Dharma master is making offerings to the Buddha, and so on. Furthermore, as in the "Dharma Master Chapter" of the Mahādharmolkadhāraṇī Sūtra, it is extensively explained that one should honor and support Mahāyāna Dharma masters, and so on. Second, from "constantly request" onward, within prescribing the request for the Dharma: "three times" means requesting the Dharma during the three periods of a day—early, middle, and late. Accompanying those times of requesting, one must fully possess deportment: baring the shoulder, prostrating, and the like are the karma of body; words requesting the Dharma are the karma of speech; not giving rise to thoughts of anger is the karma of mind. Here it is explained that when arranging offerings that are difficult to procure, one's mind has no distress or annoyance, and when the body undergoes suffering that is difficult to endure, one does not give rise to anger. As in the first fascicle of the Sūtra of the Wise and the Foolish, Śākyamuni in the past was King Viliṅgava (Prasenajit / Viliṅgatsa) and endured a thousand nails in his body for the sake of seeking a single gāthā; and like the Youth of the Snowy Mountains who gave up his life from a high crag for the sake of half a gāthā. It is because of such cases that it says "destroying the body for the sake of the Dharma," and so on. Third, from "if one does not do so" onward, the violation and adjudication of offense can be understood.